THE SINGALOVADA SUTTANTA ®MDNM¯ 1. Thus have I heard. At one time the Blessed one was dwelling near Rajagaha, in the bamboo-grove where the squirrels are fed. In due course, Singala the householder's son, having risen early and left the city, his clothes and hair streaming wet, raised his hands in salute and veneration to the various directions: to the east, south, west, north, below and above. 2. Just that morning, the Blessed one, having dressed and taken his bowl and robe, went towards Rajagaha on his alms-round. The Blessed one saw Singala who, having risen early and left the city, his clothes and hair streaming wet, was raising his hands in salute and veneration to the various directions: to the east, south, west, north, below and above. Having seen Singala the householder's son, the Blessed one said: "Why, o householder's son, do you, having risen early and left the city, your clothes and hair streaming wet, raise your hands in salute and veneration to the various directions: to the east, south, west, north, below and above?" "My father, when he was dying, told me; `dear one, I wish you would venerate the directions'. Indeed then, sir, I, holding my father's words in honour, respect, reverence and worship, having risen early and left the city, my clothes and hair streaming wet, raise my hands in salute and veneration to the various directions: to the east, south, west, north, below and above". "But, o householder's son, thus are the six directions not worshipped in the discipline of a noble one." "How then, sir, are the six directions to be venerated in the discipline of a noble one? It would be to my benefit, sir, if the Blessed one would explain the teaching of how the six directions are to be venerated in the discipline of a noble one." "Certainly, o householder's son, listen thoroughly and pay attention; I shall speak." "Just so, sir" assented Singala the householder's son to the Blessed one. The Blessed one spoke as follows: 3. "O householder's son, it is through abandonment of four active defilements, non-performance of the four causes of evil, non-practicing of the six causes of loss of riches, that the noble disciple embraces the six directions, becomes a conqueror of both worlds, is established in this world and in the world beyond. At the dissolution of the body after death, he is reborn in a heavenly world. What are the four active defilements which are to be abandoned? (1) The defilement of taking life; (2) The defilement of taking what is not given; (3) The defilement of sensual misconduct; (4) The defilement of false speech; These, o householder's son, are the four active defilements that are abandoned." Thus spoke the Lord. 4. After the Well-farer had spoken thus, the Teacher continued: "Slaughtering life, Taking with strife. Speaking in lies, Adulterous vice. To these comes no praise from those who are wise." 5. "Which are the four conditions of wrong actions from which one refrains? (1) The practice of desire leads to the performing of evil actions. (2) The practice of anger leads to the performing of evil actions. (3) The practice of delusion leads to the performing of evil actions. (4) The practice of fear leads to the performing of evil actions. Since the Noble disciple, o householder's son, does not practice desire, does not practice anger, does not practice delusion and does not practice fear, he refrains from the four conditions of wrong actions." Thus spoke the Lord. 6. After the Well-farer had spoken thus, the Teacher continued: "Desire, anger, delusion, fear. Ignore this lesson and soon, One's authority so dear Declines like the waning moon. "Desire, anger, delusion, fear. Heed this lesson and soon, One's reputation so clear Grows like the waxing moon." 7. "And what are the six causes of loss of wealth with which he does not associate himself? Indeed, o householder's son, (1) Careless addiction to liquor and drugs is a cause of loss of wealth. (2) Being about on the street at night is a cause of loss of wealth. (3) Frequenting fairs is a cause of loss of wealth. (4) Careless addiction to gambling is a cause of loss of wealth. (5) Joining evil friends is a cause of loss of wealth. (6) Being idle is a cause of loss of wealth. 8. Six indeed, o householder's son, are the dangers of careless addiction to liquor and drugs; (1) Tangible loss of wealth; (2) The breaking out of quarrels; (3) The increase of diseases, (4) Loss of reputation; (5) Shamelessness; (6) and the sixth is the decline of intelligence. These indeed, o householder's son, are the six dangers of careless addiction to liquor and drugs. 9. Six indeed, o householder's son, are the dangers of being about on the street at night; (1) He himself is unguarded and unprotected; (2) His wife and children are unguarded and unprotected; (3) His property is unguarded and unprotected; (4) He is suspected of evil behaviour; (5) False rumours about him abound; (6) And he is visited by great suffering. These indeed, o householder's son, are the six dangers of being about on the street at night. 10. Six indeed, o householder's son, are the dangers of visiting fairs; (1) `Where is the dancing?'; (2) `Where is the singing?'; (3) `Where is the orchestra?'; (4) `Where is there oratory?'; (5) `Where are the cymbals?'; (6) `Where are the drums?' These indeed, o householder's son, are the six dangers of visiting fairs. 11. Six indeed, o householder's son, are the dangers of careless addiction to gambling; (1) In victory he produces hate; (2) He mourns the possessions he has lost to the winner; (3) His present wealth is wasted; (4) His words are ineffective in the assembly; (5) His friends and companions treat him with contempt; (6) And he is not sought after as a spouse, since a gambler cannot support a wife. These indeed, o householder's son, are the six dangers of careless addiction to gambling. 12. Six indeed, o householder's son, are the dangers of joining evil friends. Any and all (1) rogues, (2) drunkards, (3) gluttons, (4) cheats, (5) swindlers and (6) men of violence are his friends and companions. These indeed, o householder's son, are the six dangers of joining evil friends. 13. Six indeed, o householder's son, are the dangers of sloth; one says, (1) `It is too cold' and does not work; (2) `It is too hot' and does not work; (3) `It is too late' and does not work; (4) `It is too early' and does not work; (5) `I am too hungry' and does not work; (6) `I am too full' and does not work. Those abundant tasks of his that need doing stay undone, riches do not arise, and existing riches diminish. These indeed, o householder's son, are the six dangers of sloth." Thus spoke the Lord. 14. After the Well-farer had spoken thus, the Teacher continued: "One is called a drinking mate One professes friendship. But he who cares for your fate, he is your friend indeed. Sleeping late, perhaps with another's wife, Nursing and spreading grudges, Evil friends and stinginess: These six destroy a man. Evil friends, evil mates, Delighting in evil behaviour, Both in this world and the next, alas! This man destroys himself. Gambling, wenching and drinking, Dancing and singing, then Basking by day like a snake. Untimely prowling, evil friends and stinginess: These six destroy a man. They throw the dice, they fill the cup. They lie with others' dearly loved wives. He who serves the low and not the high Fades like the waning moon. Thirsty while drinking, Having no wealth, having nothing, He enters debt like going To a well for water. No family will be his. Not by habitually sleeping late, Nor by using the night to roam, Nor by constant drunkenness and intoxication Can one support one's home. `Too cold', `too hot' `Too late'; so they cry. Labour having been left to its lot Advantages pass the yougsters by. But he who hot and cold Considers no more than the grass; Who does the duties of a man, For him happiness will never pass." 15. "These four, o householder's son, are to be known as enemies disguised as friends. (1) The ever-taking man is to be known as an enemy disguised as a friend. (2) The big talker is to be known as an enemy disguised as a friend. (3) The flatterer is to be known as an enemy disguised as a friend. (4) The spendthrift is to be known as an enemy disguised as a friend. 16. Four indeed, o householder's son, are the reasons for regarding the ever-taking man as an enemy disguised as a friend. (1) He is always taking; (2) He desires much for very little; (3) He performs his duty out of fear; (4) He only performs those duties that benefit him. These indeed, o householder's son, are the four reasons for regarding the ever-taking man as an enemy disguised as a friend. 17. Four indeed, o householder's son, are the reasons for regarding the big talker as an enemy disguised as a friend. (1) He discourses on the past; (2) He discourses on the future; (3) He takes up with useless people; (4) If present obligations should arise, he pleads misfortune. These indeed, o householder's son, are the four reasons for regarding the big talker as an enemy disguised as a friend. 18. Four indeed, o householder's son, are the reasons for regarding the flatterer as an enemy disguised as a friend. (1) He is familiar with evil; (2) He is unfamiliar with the good; (3) In one's presence he discusses one's beauty and virtue; (4) Behind one's back he talks about one's faults. These indeed, o householder's son, are the four reasons for regarding the flatterer as an enemy disguised as a friend. 19. Four indeed, o householder's son, are the reasons for regarding the spendthrift as an enemy disguised as a friend. (1) He is a friend while you are drinking intoxicating liquor; (2) He is a friend while you go about on the street at night; (3) He is a friend when you visit fairs; (4) He is a friend when you carelessly gamble. These indeed, o householder's son, are the four reasons for regarding the spendthrift as an enemy disguised as a friend." Thus spoke the Lord 20. After the Well-farer had spoken thus, the Teacher continued: "The self-seeking friend, the big-mouth, The sycophant and the friend in wastage; These four are no friends at all. Having perceived this, may the wise man Avoid them like the plague" 21. "Four indeed, o householder's son, are those to be known as true friends. (1) The helper is to be known as a true friend. (2) He who is constant in happiness and in adversity is to be known as a true friend. (3) He who speaks with one's welfare in mind is to be known as a true friend. (4) He who is compassionate is to be known as a true friend. 22. Four indeed, o householder's son, are the reasons for regarding the helper as a true friend. (1) He guards the unwary; (2) He guards the property of the unwary; (3) He gives refuge when you are in dire straits; (4) When troublesome matters arise, he presents twice as much [as you need]. These indeed, o householder's son, are the four reasons for regarding the helper as a true friend. 23. Four indeed, o householder's son, are the reasons for regarding he who is constant in happiness and in adversity as a true friend. He knows which hidden things to (1) divulge and which to (2) conceal; (3) He does not forsake you in times of trouble; (4) He will abandon the care of his own life. These indeed, o householder's son, are the four reasons for seeing he who is constant in happiness and in adversity as a true friend. 24. Four indeed, o householder's son, are the reasons for regarding he who speaks with one's welfare in mind as a true friend. (1) He restrains [you] from evil; (2) He instructs you in goodness; (3) He causes that which has not been heard to be heard; (4) He explains the way to the life hereafter. These indeed, o householder's son, are the four reasons for seeing he who speaks with one's welfare in mind as a true friend. 25. Four indeed, o householder's son, are the reasons for regarding he who is compassionate as a true friend. (1) He does not rejoice in your adversity; (2) He rejoices in your prosperity; (3) He restrains [one] who speaks ill [of you]; (4) He encourages [one] who speaks well [of you]. These indeed, o householder's son, are the four reasons for seeing he who is compassionate as a true friend." Thus spoke the Lord 26. After the Well-farer had spoken thus, the Teacher continued: "The helping friend, The friend for better or worse The friend who says what one should hear And the compassionate friend; These four friends are to be known as such by the wise. He should honour and respect them As a mother cares for her own child. The virtuous and wise man Speaks words like drops of fire. He gathers possessions just as the bee does. Riches continue accumulating like an anthill. Having thus accumulated riches, Householders can tend to their families. If these riches are divided into four He binds the friends to him. With one part of this wealth let him enjoy; With two may he do business And may he hoard the fourth That it may be there in misfortune." 27. "And what, o householder's son, is the noble disciple's protection of the six directions? O householder's son, the six directions should be known as [signifying] these six. (1) The eastern direction is to be seen as the mother and father. (2) The southern direction is to be seen as [one's] teachers. (3) The western direction is to be seen as the wife. (4) The northern direction is to be seen as [one's] friends and companions. (5) The lower direction is to be seen as the slaves and servants. (6)The upper direction is to be seen as the recluses and priests. 28. O householder's son, the mother and father, as the eastern direction, are to be tended by the child in five ways: (1) [He thinks:]`I, once supported, shall support [them]; (2) `I shall fulfil my duty towards them'; (3) `I shall maintain the family lineage'; (4) `I shall regulate my inheritance wisely'; (5) `Then, later, I shall give offerings to propitiate their spirits'. And in these five ways, o householder's son, do the mother and father, as the eastern direction, having been tended by the child in five ways, respond in sympathy: (1) They restrain him from evil; (2) They establish him in goodness; (3) They instruct him in a branch of knowledge; (4) They provide him with a suitable wife; (5) And in due course they present him with his inheritance. These indeed, o householder's son, are the five ways in which the mother and father, having been tended as the eastern direction by the child in five ways, respond in sympathy. Thus is the eastern direction dealt with, rendering it tranquil and free from fear. 29. O householder's son,teachers as the southern direction, are to be tended by the pupil in five ways: (1) By rising [out of respect]; (2) By attending to them; (3) By being eager to learn; (4) By waiting on them; (5) by receiving as much as possible of their knowledge. And in these five ways, o householder's son, do teachers, as the southern direction, having been tended by the pupil in five ways, respond in sympathy: (1) They teach their specialty; (2) They cause [the pupil] to grasp what they themselves thoroughly understand; (3) They teach all their knowledge; (4) They make the pupil known among their friends and colleagues; (5) And they make all [their pupil's] directions safe. These indeed, o householder's son, are the five ways in which teachers, having been tended as the southern direction by the pupil in five ways, respond in sympathy. Thus is the southern direction dealt with, rendering it tranquil and free from fear. 30. O householder's son, the wife as the western direction, is to be tended by the husband in five ways: (1) With honour; (2) Without disrespect; (3) With faithfulness; (4) By relinquishing authority; (5) And by presenting her with ornaments. And in these five ways, o householder's son, does the wife, as the western direction, having been tended by the husband in five ways, respond in sympathy: (1) She does her work well; (2) She accepts his retinue; (3) She is faithful to him; (4) She guards the provisions; (5) And she is skilful and diligent in her duties. These indeed, o householder's son, are the five ways in which the wife, having been tended as the western direction by the husband in five ways, respond in sympathy. Thus is the western direction dealt with, rendering it tranquil and free from fear. 31. O householder's son, friends and companions, as the northern direction, are to be tended by the son of a good family in five ways: (1) By generosity; (2) By kind speech; (3) By guarding their welfare; (4) By impartiality; (5) By honesty. And in these five ways, o householder's son, do friends and companions, as the northern direction, having been tended by the son of a good family in five ways, respond in sympathy: (1) They guard the unwary; (2) They guard the property of the unwary; (3) They give refuge to those who are in dire straits; (4) They do not forsake you in times of trouble; (5) And they honour your progeny. These indeed, o householder's son, are the five ways in which friends and companions, having been tended as the northern direction by the son of a good family in five ways, respond in sympathy. Thus is the northern direction dealt with, rendering it tranquil and free from fear. 32. O householder's son, slaves and servants, as the lower direction, are to be tended by the gentleman in five ways: (1) By scheduling the work according to each one's ability; (2) By not making them work for food alone; (3) By nursing them when they fall ill; (4) By giving them tasty foodstuffs; (5) And by relinquishing them at the right time. And in these five ways, o householder's son, do slaves and servants, as the lower direction, having been tended by the gentleman in five ways, respond in sympathy: (1) They rise earlier; (2) They lie down later; (3) They give alms; (4) They perform good deeds; (5) And they earn a good reputation. These indeed, o householder's son, are the five ways in which slaves and servants, having been tended as the lower direction by the gentleman in five ways, respond in sympathy. Thus is the lower direction dealt with, rendering it tranquil and free from fear. 33. O householder's son, recluses and brahmins as the upper direction, are to be tended by the son of a good family in five ways: (1) With friendliness in physical acts; (2) With friendliness in vocal acts; (3) With friendliness in mental acts; (4) By not closing the door against them; (5) And by giving them food. And in these six ways, o householder's son, do the recluses and brahmins, as the upper direction, having been tended by the son of a good family in five ways, respond in sympathy: (1) They restrain him from evil; (2) They establish him in goodness; (3) They respond with good thoughts; (4) They cause that which has not been heard to be heard; (5) They explicate that which has been heard; (6) And they explain the way to the life hereafter. These indeed, o householder's son, are the six ways in which recluses and brahmins, having been tended as the upper direction by the son of a good family in five ways, respond in sympathy. Thus is the upper direction dealt with, rendering it tranquil and free from fear." Thus spoke the Lord. 34. After the Well-farer had spoken thus, the Teacher continued: "Mother and father are the first direction, Teachers the south The wife the west And friends the north. Slaves and servants are the direction below; Above are the ascetics and priests. You should honour these directions; This will greatly profit the householder in his family. The wise man practices morality, He is mild and intelligent, Humble in conduct and unselfish. For this he receives acclaim. He is productive and not lazy, He trembles not in misfortune, His conduct is faultless and he is wise. For this he receives acclaim. He makes friends and keeps them, He is approachable and without envy; A guide, a teacher, a peacemaker. For this he receives acclaim. Generosity, kind speech And immediately useful conduct, Impartiality in all affairs; These indeed hold the world together As the linchpin does the wheel. But where these do not hold together, No mother receives from her son's deeds Any honour and respect, nor does the father. The holding together by these Has been examined by the wise. By that, these virtues attain eminence And are to be praised." 35. When the Blessed one had spoken thus, Singala the householder's son said this: "Very good, sir! Very good, sir! Just as that which has been overturned may be set upright, or as that which has been hidden may be uncovered, or as the path may be shown to a lost person, or as a lamp may be carried into darkness saying "may those with eyes see!", just so has the teaching been explained by the Blessed one. O sir, I wish to go for refuge to the Blessed one, to the teaching and to the assembly of monks. May the Blessed one henceforth consider me a lay disciple, who has gone for refuge as long as life lasts."